wisdom – Snapshots

Give an Answer

As we share our faith, we should be mindful of our objectives and motives. Trying to convince others through logic and evidence may lead to frustration, anxious tension, defensiveness and other uncharitable emotions. We’re called to present the evidence which convinces us, not necessarily change anyone else’s mind; repentance is God’s work, not ours. (2Ti 2:24-25)

God tells us to always be prepared to give an answer to anyone who asks us for a reason we believe, why we have hope of eternal life (Ti 1:2), and to answer them with meekness and respect. (1Pe 3:15) What evidence do we have for our faith? Why do we believe what we do? Why are we so convinced? We should be able to articulate this clearly and rationally.

Some may claim our reasons for faith are grounded in ignorance or lies, and we should listen carefully and try to learn, checking out the truth for ourselves. Everyone knows something we don’t, and no part of reality should intimidate us; we should try to reconcile all of our experience and knowledge into a coherent worldview. This is how truth-seekers live; asking God to reconcile apparent contradictions and inconsistencies (Mt 7:7-8) so we may live according to knowledge and understanding. (Pr 4:7)

But we should not be surprised or concerned when others remain skeptical, especially when this is not grounded in objective reality; unbelief is the norm: it is expected. Those who are not seeking truth are already blinded by a love for darkness (Jn 3:19); they cling to lies regardless what evidence is presented. Blind people can’t see light, regardless how brightly it shines into their eyes. They need to be given sight, to be regenerated, quickened. (Ac 26:18)

Trying to determine whether someone else loves the truth as we converse with them may also be inappropriate. If they do love the truth, and if our answers have merit, they will likely continue asking questions. If they don’t like our reasons, and have rational grounds for skepticism, perhaps we need to keep digging and ask them some questions.

Yet our focus should not be debate, but living so others can sense our hope; our joy in Christ should be evident. Hope is attractive in ways scientific, logical arguments aren’t. People without hope may be looking for rescue from the madness of this world. (Ro 8:24)

The more we seek the more we find (Pr 2:3-5), and the better answers we’ll be able to give to the next one who asks. It is a journey, and we must be patient with ourselves and others along the way.

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A Soft Answer

As we enter into strife with others, as we become agitated, defensive or oppressive in trying to control a situation, the outcome is seldom good; we’re actually forbidden to do this (Php 2:3), since our striving is generally rooted in pride. (Pr 28:5)

Calming ourselves down and getting ourselves grounded again in God is certainly the first step (2Ti 2:24), yet this is only part of the equation; when others are pursuing contention (Pr 26:21), knowing how to deescalate and avoid strife is invaluable. (Pr 19:11)

A de-escalation technique recommended in scripture is a soft answer (Pr 15:1), which comprises more than a gentle, unassuming posture or tone. It might be couched in this general demeaner, and perhaps often should be (Mt 10:16), but it can be much more subtle and powerful. (Pr 25:15)

For example, calmly repeating back what we hear, asking for clarification, confirmation and agreement on intent, is offering an accuser an opportunity to think through their words and stand by them under cross-examination. It gently introduces a bit of accountability without being aggressive or confrontational. This is softness, but not weakness. (Jn 18:23) It actually demonstrates strength, for only a mature, stable, secure soul can tread unthreatened out into the vast, uncertain territory of Accusation. Further, it clearly tells our accuser they’re valued, and that they’ve been heard and understood. With a person of good will, this might be all we need to disarm them.

Calmly and thoughtfully summarizing and re-stating a claim dispenses with emotionalism, and this will invariably both weaken the accusation itself (for, we tend to emotionally charge claims when evidence itself is insufficient) and confront any manipulation, irrationality and/or inconsistency without retaliating. If the claim has merit at all, this will distill and clarify the relevant substance for inspection.

Then we might also explore the implications of an accusation, as if we’re a neutral investigator, asking if the ramifications were thought through and intended, and how any apparent inconsistencies have been resolved. (Mt 12:2-4) Doing this does not strengthen false accusation; invariably it brings truth and light to bear, exposing any darkness for what it is. Showing any implication of a claim to be false proves the claim itself is false: it’s proof by contradiction.

People often speak emotionally within a specific context, perspective or presupposition which is not apparent to others, or perhaps even to themselves. Asking insightful questions exposes these presuppositions and allows them to be analyzed thoughtfully, challenged and corrected as needed. (Mk 10:18) This is helpful to all who are engaged in conflict.

Another key, when people accuse, is to remind ourselves they may indeed be entirely wrong, merely telling us something about themselves and nothing at all about us.

We’re often much too quick to accept an accusation as authoritative, without realizing we need not defend ourselves or be intimidated. It’s in trying to protect our own vulnerability and hide our imperfections that we’re lured into resisting groundless accusations and defending ourselves when this is entirely unnecessary. (1Pe 2:23)

And if an accusation happens to be legit, even partly, humility rejoices in discovering another opportunity to grow, makes amends, and asks God for grace to overcome, unconcerned in the efforts to shame, disvalue or belittle, resting in ultimate security in God. (Php 4:7)

When we take ourselves too seriously, thinking too highly of ourselves (Ro 12:3), that we’re something when we aren’t, we’re deceiving ourselves (Ga 6:3); this isn’t Love (1Jn 2:16), it’s the pride of life. When our mind is stayed on God, grounded in Love (Ep 3:17), we’ll be at perfect peace. (Is 26:3)

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Foolish Questions

We’re commanded to avoid foolish questions (Tit 3:9); so, not all questions are good. To understand the difference between foolish questions and wise questions (Mt 7:7-8), we ask: What kinds of questions are foolish? This particular question isn’t foolish; it’s wisdom.

The context is profitability (Tit 3:9b), implying a way to measure and evaluate questions. The answer to Is the question profitable? depends on what we value. To ask meaningful questions we must have a proper motive and direction to orient our asking.

So, when we’re considering a question, a good question to ask is: Why the question? What’s the goal, or objective, in asking?

Is the atheist seeking to destroy another’s faith or value system? Or distracting from the soul-wound they’ve been using to justify their hatred and dismissal of God? Or defiantly searching for scientific explanations when scientific laws have already implied insurmountable inconsistency? Are they hardened due to an extreme lack of credibility in shallow opposition hiding behind the façade of religion?

Is the church-goer showing off, looking for respect, to be valued for their knowledge of scripture? Are they looking to generate controversy and cause divisions and offenses? (Ro 16:17) Or looking to avoid responsibility by casting doubt on instructions and raising up controversy? Or trying to learn and understand, so they can rightly order their thoughts and actions?

Is the biblical scholar ever asking, ever learning, yet never able to come to the knowledge of the truth? (2Ti 3:7) Are we content with theological exercises and pontifications, ducking relational responsibility, ignoring sins of the heart? Are we content piling up knowledge, without regard to the poor (Ga 2:10), the fatherless, orphan and widow?

Or are we asking so we can deliver ourselves from the bondage of our lies (2Ti 2:25-26), freeing ourselves to serve more effectively, more joyfully and fruitfully, equipping ourselves unto love and good works? (Tit 3:14)

If we’re after God and His kingdom (Mt 6:33), if we fear God and want to please Him (Pr 1:7), our questions should bring us closer to God, into more alignment with Him, more obedience to Him, more love for Him.

Jesus asked a lot of questions; we can learn from watching Him. He was always pointing others to the kingdom of God. His questions penetrated hearts and exposed motives, helping us see our need for Him and pointing us toward a more perfect knowledge of His Way.

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Toward the Mark

Aim at nothing and you’ll hit it every time. To live with no aim, no goals or purpose, is to miss life altogether. We’re created with a sense that life has a purpose, and this purpose relates to a goal. As we pursue our goals we fulfill our purpose, and experience deep satisfaction and fulfillment. This makes for a much more rewarding and satisfying life. (2Ti 4:7)

Frustration is what we feel when we’re being blocked from achieving a goal. Something which seems beyond our immediate control is making it difficult or impossible for us to reach a goal and fulfill our sense of purpose. For example, trying to balance a budget when our spouse is constantly overspending. This can cause feelings of anger, grief and depression – and lead to envy, strife, coercion and manipulation (1Co 3:3), passive-aggression and/or violence to try to overcome what’s blocking our way.

The very nature of frustration tells us how we overcome it. By definition, there’s only one way: change – we must adapt and grow. (Ep 4:15) Frustration is God’s way of telling us we’re missing something; the only remedy is to discover what we’re missing – and put another precious piece into the puzzle of our life.

We might have an improper goal: we might be aiming at the wrong thing, or have an expectation that’s misaligned with reality. This often happens when our goals are not within our power to achieve, as when they involve the will of other people — who tend to have different goals than we do. (1Co 16:12)

Proper goals will always be within our personal control, and relate to our own behavior, not that of others. (1Pe 4:15) When the reality of other people’s goals gets in our way, as they inevitably will, we must ether course-correct or continue to bump heads with the universe. The universe will eventually win, needless to say. Wisdom is choosing to grow up by refining our goals, and learning to aim at better things. (Ep 5:17)

Yet, even if our goal is wholesome and good, aligned with reality, within our personal control, we may still be frustrated if we aren’t pursuing it correctly, or with the correct mindset. In this case, we grow by disciplining and controlling ourselves, praying, and adjusting and refining our beliefs, behaviors and expectations so we pursue our goal more patiently and efficiently, reaching our goal in a timely fashion, in accordance with reality.

If our goal is godly, we need not sin against ourselves or anyone else to achieve it. (Ja 1:16) If sinful behavior is necessary to achieve a goal, then it’s not a good goal by definition; it’s misaligned with eternal reality and pursuing it will bring us to ruin. (Ro 6:23)

As we address our frustrations in wisdom, seeking the will of God as our ultimate goal (Php 1:21), we can receive frustration itself as a welcome friend, a gift from God, exposing another area in our lives where He wants us to grow.

As we ask God to show us our hidden goals and motives, and prayerfully expose them to the light of God’s Word (Ps 119:105), He will reveal Himself and His way to us, that we may cleanse our way (Ps 119:9) and have His perfect peace. (Php 4:6-7)

The path of life is full of challenges and difficulty. It is at times bewilderingly painful and complex. As we face each trial in our pursuit God, we should count it all joy (Ja 1:2), realizing God’s glorious intent, constantly adjusting, shifting and growing to be conformed into the image of Christ. (Ro 8:29) This is how we work out our sanctification (Php 2:12), how we press toward the mark for the prize of the high calling of God in Christ. (Php 3:14)

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Sound Wisdom

I love Jordan Peterson (JP) – like the father I never had. His book, Twelve Rules for Life, is filled with sound wisdom, godly instruction – things I wish my father’d taught me. (Pr 3:21)

In his straightforward, brilliant, humble manner, JP’s helping me understand fundamental life principles, things I wish I’d been taught when I was young, and had been able to teach my kids. It’s priceless. (Pr 4:7, 12:1)

JP isn’t a Christian, not just yet, doesn’t even claim to believe in God; he’s a man who’s struggling to find the truth in the fear of a God Who might exist. If what he’s found so far is any indication, he’ll be a believer before he’s done. He’s seeking and knocking like no one else I’ve seen; he’ll find. (Mt 7:7-8)

Below are his 12 rules, with some summary notes and supporting scriptures.

Stand up straight with your shoulders back. Be as strong as you can be, in mind, body, soul and heart. (1Co 16:13) Our nervous system responds differently when we face difficulty voluntarily rather than as a victim. There’s no virtue in self-imposed weakness. Individuals can take down empires, change the world; one who stands for truth in love cannot be defeated. So, stand! (Ep 6:13-14)
Treat yourself like someone you are responsible for helping. (Ep 5:29) People take better care of their pets than themselves. Self-hatred/disrespect/unforgiveness is inconsistent with God’s love for us. Act like you’re your own best friend, think of your future self as someone you need to care for.
Make friends with people who want the best for you. (Pr 13:20) People who don’t want the best for you aren’t your friends. Not only can you separate yourself from them: you should. Set proper boundaries; seek out people who’ll help you be your best self, and be that kind of friend to others.
Compare yourself to who you were yesterday, not to who someone else is today. (2Co 10:12) Make daily incremental changes in your life, towards a goal of perfection (Php 3:12-14); compound interest is at work, and works both ways.
Do not let your children do anything that makes you dislike them. (Ep 6:4) What I wish I’d heard as a young parent! This is Dare to Discipline on steroids, with a nuance that’s both encouraging and unarguably wholesome.
Set your house in perfect order before you criticize the world. (Mt 7:5) If we can’t set our own house in order, what business do we have trying to control or manipulate anyone else? People and social systems are much more complex than we realize, and we can easily wreck havoc with simplistic ideas. Humility applies wisdom first at home, verifying its utility through experience.
Pursue what is meaningful (not what is expedient). (Mt 6:33) Life isn’t about happiness, it’s about purpose. Find your path and walk in it.
Tell the truth – or, at least, don’t lie. (Ep 4:25) When we lie, we corrupt our own ability to perceive and interpret reality. There is never a good reason to do so. Speaking the truth in love always brings habitable order out of chaos. Articulate the truth in love as well as you can, to yourself and to others, and it clears your mind and spirit to see even more truth.
Assume that the person you are listening to might know something you don’t. (Ja 1:19) Don’t be gullible, yet recognize you don’t know it all. (1Co 8:2) Be willing to learn from anyone and everyone.
Be precise in your speech. Speech conveys information, precise speech does so efficiently, requiring less time and effort. It is a way of honoring others, loving them as ourselves. Anything less is unrefined, tainted, corrupt. (Ep 4:29)
Do not bother children when they are skateboarding. “The spirit that interferes when boys are trying to become men is no more friend to Woman that it is to Man. It will object, just as vociferously and self-righteously, when little girls try to stand on their own two feet. It negates consciousness. It’s anti-human, desirous of failure, jealous, resentful, and destructive. No one truly on the side of humanity would ally him or herself with such a thing.”
Pet a cat when you encounter one on the street. Why is there so much evil and suffering in our world? It is the price of being, of freedom, of growing, and limitation. Pay attention to the intermittent rays of light sprinkling down into a suffering world. Enjoy them, and be reminded that the wonder of Being itself makes up for the ineradicable suffering that accompanies it.

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With the Mind

The role of the mind in the spiritual life is both fascinating and essential. How are we to follow the Spirit, and receive “spiritual discernment” and direction from God, apart from our intellect?

We might look for a feeling in our gut, perhaps a familiar, peaceful voice, and presume it’s the Holy Spirit. Should we neglect to evaluate these impressions with our intellect and just blindly trust them?

Briefly considering the chaos of heeding seducing spirits reveals it isn’t God’s design to neglect our mind. God gave us our mind for a reason (1Ti 1:7); we should use it.

Our mind is the instrument through which we engage the world, connecting metaphysical with the physical through our will, our intention. It is where our soul believes, thinks and acts, producing emotions, speech and activity in the physical realm. How we live depends on the state of our mind.

There’s such a thing as a carnal mind (Ro 8:6-7), but that’s very different than saying our mind is inherently carnal.

There’s such a thing as a corrupt mind (1Ti 6:5), but that’s very different than saying our mind is inherently corrupt, that we should not engage and heal it.

There’s such a thing as a fleshly mind (Col 2:18), but that’s very different than saying our mind is inherently fleshly, that we should not purify it and align it with the Spirit.

It’s with the mind that we serve the law of God (Ro 7:25); it’s where God puts His laws. (He 8:10)

God commands us: “Gird up the loins of your mind“ (1Pe 1:13); in other words, we’re never to neglect it, turn it off or be passive in using it, but always doing our best to think clearly, rightly, thoroughly and correctly. There are no exceptions to this; we must do this always, constantly. This is wisdom: the most important thing we can seek after. (Pr 4:7)

Being mentally passive is therefore never spiritual, it can’t be; it’s always foolish, childish, immature. (1Co 14:20)Rather, we’re to be continually transformed by the renewing of our minds (Ro 12:2), constantly cleansing and healing our minds until we have the mind of Christ. (1Co 2:16)

Jesse Penn-Lewis, author of the classic, War On the Saints, claims passivity of the mind is the chief basis of demon possession. (ch 4) The enemy tries to bypass our minds and gain control of us by lying to us about the right use of our mind, so we don’t use it to identify and resist him. This is central to his war against us.

The very act of thinking must be spiritual: matter and electricity can’t do this on its own, so thought itself can’t be merely physical; it must be metaphysical. And we’re always thinking; as we think, so we are. (Pr 23:7) As we think according to truth we’re godly and spiritual, all else in us is carnal and fleshly. It isn’t so much about whether we’re thinking, but how we’re thinking.

When we deliberately set our minds aside, we’ve nothing left but emotion to lead us, and that’s not how God’s designed us to function. The enemy is a spirit, and will gladly infiltrate us, giving us lying emotions if we allow him through mental passivity. Every opening we hand over to him he’ll penetrate, like a poisonous gas.

Repentance is a change in thinking that produces godly feelings and actions. Every lie we hold (in our mind) is an opening for Satan, but God gives us repentance through godly instruction as we pursue truth so we can recover ourselves from the snare of the devil. (2Ti 2:25-26) We receive His instruction as the key to our freedom, taking heed to our way in order to cleanse it. (Ps 119:9)

We can’t identify truth by how it makes us feel; that’s how the wicked live. (Ep 2:2) To be renewed in the spirit of our mind (Ro 12:2), we need to buy the truth (Pr 23:23), crying after knowledge, understanding (Pr 2:3-5) and sound wisdom (Pr 2:7), evaluating our feelings by the truth.

We seek truth wherever we can find it, in science and in history, but primarily by meditating on God’s Law (Ps 1:2), constantly exposing our thought patterns to God’s Way, hunting down every false way, every thinking pattern that’s contrary to truth, so we can root out all enemy access to our souls.

We prayerfully seek truth through reason (Is 1:18), vetting new ideas based on what we already know to be true, such that we’re always ready to provide a reason for our hope to all who ask. (1Pe_3:15) This is a mental discipline, as well as a spiritual one (2Ti 2:15), in which we must cultivate and train ourselves. (He 5:14) It can’t be a choice of one or the other, mind or spirit: it must be both – and.

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They Would Not Come

Christ gives us insight into the heart of Man, what we’re all like unless God interferes with our free will, in a parable about a king inviting his subjects to a wedding for his son. The king sends out the invitations and prepares a lavish feast (Mt 22:2), but when the time comes to celebrate, no one shows up: the prince has zero guests at his wedding.

So, the king sends messengers to call on all those he’s invited, encouraging them to come and enjoy the wedding, but all of them decline, every last one of them, refusing to attend. (Mt 22:3)

So, the king sends more messengers to plead with them, explaining that the food is ready, and that it can’t wait much longer; he’s laid it all out and it can’t be taken back. If they don’t come the food will spoil and the prince’s wedding will be ruined. As their king, he commands them to come. (Mt 22:4)

But the people don’t take their king seriously, having no respect for him; he’s a kind, patient and merciful man, so they presume he won’t do anything if they just ignore him. They simply go on about their busy lives, leaving the king and his prince to enjoy their little wedding alone; they’ve no interest in celebrating with royalty, to share in their joy and fellowship. (Mt 22:5)

However, a few citizens become so irritated by these invitations to the royal marriage that they capture the king’s messengers, treat them hatefully, and eventually kill them all. (Mt 22:6) The rest of the townspeople get wind of this, but don’t bother arresting the murderers or making amends with the king; they just go on about their business as if nothing’s happened, essentially making themselves out to be accomplices in the treachery.

When this terrible news gets back to the king, how his own people have murdered his servants in response to his generosity, though he is a temperate man, this outrage makes him so angry that he sends out the army to kill them all and decimate their city, razing it to the ground. (Mt 22:7) Those he has invited to his son’s wedding have shown themselves to be traitors and murderers; they have no right to dwell in his kingdom, much less attend the wedding.

The banquet is near to spoiling now, and there are still no wedding guests, yet the king is determined to share his celebration with others. So he sends out more servants to try to find travelers, vagabonds, the homeless, anyone at all that’s willing to come, no matter what their background is, and invite them. These servants do manage to find a few folk willing to oblige the king, and they provide each one with a special gift from the king: a garment in which to celebrate the wedding. (Mt 22:9-10)

The king is pleased that guests have arrived and enters the banquet hall to introduce himself, but notices one with no wedding garment. (Mt 22:11) The king is concerned about an intruder refusing to identify as his guest, and politely questions the man about it. Perhaps there was a misunderstanding, or he was overlooked. (Mt 22:12a)

But there’s simply no excuse for acting the way this man has, to ignore the king’s provision and crash the wedding as if he weren’t invited. As he faces the king surrounded by guests who are wearing the wedding garments, he’s speechless (Mt 22:12b): he’s treated the king, the prince, and the wedding celebration itself, with utmost contempt, and for no particular reason other than disdain for the king and his son.

The king is indignant at this insulting behavior, and commands his men to tie up the intruder and expel him into the darkness outside, leaving him to suffer indefinitely. (Mt 22:13)

What does this parable tell us about Man, about our natural state before God? If it tells us anything, it is this: Many are called, but few are chosen. (Mt 22:14)

In other words, everyone is invited to walk with God, but none of us will come to Him (Ro 3:11) unless God chooses (elects) us (Ep 1:4-5), and intervenes in our will by giving us a new nature that is not alienated from Him (Ez 36:26), a nature that is inclined to seek Him and draw near to Him, such that we are no longer at enmity with Him. In this way, God draws His elect to Himself, and these few precious souls do come to Him and are saved. (Jn 6:44)

Further, Christ is telling us that the root cause of this problem between Man and God isn’t a lack of information, or a lack of awareness; the root cause isn’t our ignorance of His interest in us, or not knowing how to connect with Him. (Ro 1:19) The problem is that we dishonor, dislike and despise Him (Ro 1:21): in our natural state we’re all at enmity with Him (Ro 8:7), such that we just won’t bother to seek Him out, even if He pleads with us to do so. And even if some of us happen to be willing to take advantage of His gifts, without His aid we won’t come the way He has provided; we insist on our own way, remaining obstinate, disobedient, alienated from Him (Ep 4:18), separate from Him and His way.

This universal behavior in Man is totally inexcusable (Ro 1:20), and we’re all guilty as charged. (Ro 3:19) If God left salvation up to us, to receive Him and His free gift of righteousness and eternal acceptance with Him, Heaven would be empty — not a single human soul would dance in its streets. God calls us all to the marriage of the Lamb, but He must choose some, working in us to be willing to come, or no one would. God is not obligated to choose any of us, but I am so thankful that He does!

The implication of the parable is clear: God is both the author and finisher of our salvation (He 12:2); apart from His aid, no one is saved. And salvation is much more than a willingness to take free stuff; it involves a supernatural heart-transplant, a new creature. (2Co 5:17) Those who are continually preoccupied with their own interests and focused on earthly things (Php 3:18-19), who are not actively loving and pursuing Jesus Christ, submitting themselves to God and to His way, remain His enemies, and will be destroyed. (1Co 16:22) No lukewarmness is to be tolerated within our hearts (Re 3:16); He has come to save us from that. (Ro 7:24-25) The springing forth of His new nature within us, delivering us from our evil ways and from this present evil world (Ga 1:4), demonstrates His choosing of us. (1Jn 3:18-19)

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Be Content

The key to living in contentment, free of covetousness (Ep 5:3) and lust, lies in a promise: God has said, “I will never leave thee nor forsake thee.” (He 13:5)

This promise is found in multiple places, as a promise to His people as an holy nation (De 31:6) comprising all of God’s children (1Pe 2:9), and to individuals (Jos 1:5) called according to His purpose. (Ro 8:28) How does this great and precious promise enable us to partake of the divine nature (2Pe 1:4), curing us of covetousness?

Covetousness is an unholy wanting, seeking after that which is forbidden us in Torah (Ro 7:7), pursuing what is contrary to God’s purpose and will for us. (Ro 12:2) It’s ultimately a form of idolatry (Col 3:5), creating a god of our own liking, a fundamental denial of the infinitude of God, an attack upon His goodness and faithfulness, rooted in that primal lie that God’s Law is keeping something good from us. (Ge 3:5) Lust is the desperate heart cry of one who fails of the grace of God (He 12:15), who’s forgotten the power and wisdom of God. (1Co 1:24)

Knowing that God is with us, that He is sufficient to supply all our need (Php 4:19), frees us from all unholy desire: if God has forbidden it we don’t need it, and it would ultimately harm us and dishonor Him. Trusting God is knowing His pleasure is ultimately for our welfare and His glory, that He’s sovereign, and that He’s perfectly good.

Being content with such things as we have, in having our basic physical needs met (1Ti 6:8), is not merely a reference to the material things of life; it extends beyond to all that we need. By His Word through His Spirit, God is equipping us with everything we need to live for Him. (2Ti 3:16-17) We aren’t perfect, for sure, and while we should ever be striving to add more virtue and knowledge to our faith (2Pe 1:5), we can be content that God is our sufficiency (2Co 3:5), that He has designed us with the gifts, experiences and temperaments that are perfectly suited to His unique and glorious purpose in each of us. (1Co 12:18).

Grasping the infinite treasure that is ours in God leaves no room for unholy passion; the cure for our covetousness is found in His promises. Contentment is an enabling grace that’s learned (Php 4:11), a soul discipline, a pillar of spiritual health.

Let’s ask God to incline our hearts away from covetousness towards His testimonies (Ps 119:36), and then apply ourselves to root out every trace of lust with the very nature of God, by letting the truth of His Way penetrate every crevasse of our mind and soul. Every step toward godliness and contentment is great gain. (1Ti 6:6)

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That I May Know Him

Knowing God, like we know a friend, is different than knowing about God. We may study theology and acquire a lot of religious knowledge, but it’s not worth much if that’s all we have. (2Ti 3:7) If we’re wise, knowing God and walking with Him will be our top priority (Php 3:8), the only thing we find noteworthy about ourselves. (Je 9:23-24) With all the deception about us, how can we tell if we know God, and how well we know Him?

Well, are we earnestly obeying Him, the best we know how? (1Jn 2:4) Are we loving God with all our being and our neighbors as ourselves? If we think God doesn’t mind disobedience, selfishness, lukewarmness (Re 3:16), or doublemindness (Ja 1:8), if we aren’t afraid of displeasing Him (He 10:31), then we don’t know Him at all; we’ve simply made an idol for ourselves after our own likeness, another Jesus. (2Co 11:4)

And are we rejoicing in Him? Is He precious to us? (1Pe 2:7) Does meditating on His nature and His ways, on all that He does, bring a constant stream of delight to our souls? (Ps 119:97)

As God’s Law, Torah, reveals His nature and His way, the godly delight in the law of God (Ro 7:22), we serve the law of God. (Ro 7:25) We’re earnestly and consistently longing to understand and obey God’s Law more and more (Ps 119:20); that’s what it means to walk in the light with Him (Ps 119:45), the very definition of the New Covenant. (He 8:10)

Do we understand that God’s utterly sovereign? That He does as He pleases in Heaven and on Earth, and that nothing frustrates or worries Him? (Da 4:35)

Are we content in knowing the goodness and faithfulness of God (He 13:5), secure, unafraid (He 13:6), at rest in God? (He 4:3) Or are we lusting to envy, cleaving to dust?

Are we satisfied with the religion of our parents, accepting without question what we were taught as children, or what our culture and those about us claim? If we want God to leave us alone with our idols … He will (Pr 1:29-31) … to be trodden down in His fury. (2Co 5:11)

But if we want to know God, and ask Him to show us where we’re missing Him, seeking Him until He reveals Himself to us, He will. (He 11:6)

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The Voice of Strangers

God’s people hear His voice and follow Him (Jn 10:27), but do we also hear other voices which are not of God? If so, how do we tell the difference?

To be clear, we aren’t necessarily referring to an audible voice, but this might be an inner sense or witness in our spirit that God’s trying to guide us or teach us something. Thinking the enemy can’t try to imitate God like this underestimates him, and implies any kind of impression or leading we receive must be from God.

But God tells us that other spiritual beings, seducing spirits, will also be speaking to us, trying to get us to follow them (1Ti 4:1), and that believers know the difference instinctively. (Jn 10:5b) Yet when we’re desperate to hear a “word from God,” we might override our instincts and fall pray to the enemy’s leading.

So, how do we know?

Simple: if we don’t instinctively know God is speaking with us, then He isn’t, at least not supernaturally, such that we should implicitly obey. If we’re able to wonder if it might not be God, or ask, “Who are you?” then we don’t know it’s God. If the impression is supernatural, clearly external to us … flee (Jn 10:5a); this one’s out to harm us.

When an impression might be God but we aren’t absolutely sure, rather than blindly and passively obeying, or even testing the spirit, we engage our minds and wills. (1Pe 1:13) Does the path before us seem wise? As we examine ourselves, discovering our own will in the matter … does it align with us in all wholesomeness, holiness and righteousness? If so, we should own this way and follow God as well as we can in it, not as being passively lead, but actively in the good fight of faith. (1Ti 6:12) Otherwise, it is not the path for us.

When we need clear direction from God we should ask in faith for wisdom (Ja 1:5) and guidance. (1Sa 23:2) Until God answers unmistakably we should be seeking counsel from others and the Word, and walking it out using all the wisdom we have, trusting He’s working out His will in and through our wills. (Php 2:13)

If we need direct, supernatural revelation, God will speak to us clearly, and there will be no doubt about it. Satan comes as an angel of light to deceive (2Co 11:14), kill and destroy. (Jn 10:10) The voice of God is unmistakable, let’s not settle for a counterfeit.

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